SECT. I.-- Music forbidden — instrumental innocent in itself,
but greatly abused — the use of it almost inseparable from its abuse at the
present day.

SECT. II.-- Quakers cannot learn instrumental on the usual
motives of the world — nor consider it as a source of moral improvement, or of
solid comfort to the mind—but are fearful that, if indulged in, it would
interfere with the Christian duty of religious retirement.

SECT III.-- Quakers cannot learn vocal, because, on account of
its articulative powers, it is capable of becoming detrimental to morals — its
tendency to this, as discoverable by an analysis of different classes of songs.

SECT IV.-- The preceding the arguments of the early Quaker —
but the new state of music has produced others — these explained.

SECT V.-- An objection stated to the different arguments of
the Quakers on this subject — their reply.

SECT. I.-- Dancing forbidden — light in which this subject has
been viewed both by the ancients and the moderns — Quakers principally object to
it, where it is connected with public assemblies — they conceive it productive,
in this case, of a frivolous levity, and of an excitement of many of the evil
passions.

SECT. II-- These arguments of the Quakers, on dancing,
examined in three supposed cases put to a moral philosopher.

SECT. III.-- These arguments further elucidated by a display
of the Ballroom.

SECT. I.--Dress — extravagance of the dress of the fifteenth
and sixteenth centuries — plain manner in which the grave and religious were
then habited — the Quakers sprang out of these.

SECT. II.-- Quakers carried with them their plain dresses into
their new society — extravagance of the world continuing, they defined the
objects of dress as a Christian people — at length incorporated it into their
discipline — hence their present dress is only a less deviation from that of
their ancestors, than that of other people.

SECT. III.-- Objections of the world to the Quaker dress —
those examined — a comparison between the language of Quakerism and of
Christianity on this subject — opinion of the early Christians upon it.

Manners and conversation — hospitality and freedom in Quakers’
houses — their conversation more limited than that of others — subjects of
conversation examined in our towns — and in the metropolis — extraordinary
circumstance that takes place occasionally in the company of the Quakers.

Customs at and after meals — Quakers never drink healths or
toasts — various reasons for their disuse of these customs — and seldom allow
women to retire after dinner and leave the men drinking — Quakers a sober
people.